Buddhism

====Karma====
{{Main|Karma in Buddhism}}
[[Karma in Buddhism|In Buddhism]], [[karma]] (from [[Sanskrit]]: "action, work") drives ''[[saṃsāra]]'' – the endless cycle of suffering and rebirth for each being. Good, skilful deeds (Pāli: ''kusala'') and bad, unskilful deeds (Pāli: ''akusala'') produce "seeds" in the unconscious receptacle (''ālaya'') that mature later either in this life or in a subsequent [[Rebirth (Buddhism)|rebirth]].{{sfnp|Harvey|2013|pp=131, 32–34<!-- Should this be 132–134? -->}}{{sfnp|Kasulis |2006|pp=1–12}} The existence of karma is a core belief in Buddhism, as with all major Indian religions, and it implies neither fatalism nor that everything that happens to a person is caused by karma.{{sfnp|Harvey|2013|pp=40–41}} (Diseases and suffering induced by the disruptive actions of other people are examples of non-karma suffering.{{sfnp|Harvey|2013|pp=40–41}})

A central aspect of Buddhist theory of karma is that intent (''[[cetanā]]'') matters and is essential to bring about a consequence or ''[[phala]]'' "fruit" or [[vipāka]] "result".{{sfnp|Krishan|1997|pages=59–78 }} The emphasis on intent in Buddhism marks a difference from the karmic theory of Jainism, where karma accumulates with or without intent.{{sfnp|Harvey|2013|p=40}}{{sfnp|Krishan|1997|pp=47, 55 }} The emphasis on intent is also found in Hinduism, and Buddhism may have influenced karma theories of Hinduism.<ref>{{cite book|author=Norman C. McClelland|title=Encyclopedia of Reincarnation and Karma|url=https://books.google.com/books?id=S_Leq4U5ihkC |year=2010|publisher=McFarland|isbn=978-0-7864-5675-8|page=141}}</ref>

In Buddhism, good or bad karma accumulates even if there is no physical action, and just having ill or good thoughts creates karmic seeds; thus, actions of body, speech or mind all lead to karmic seeds.{{sfnp|Harvey|2013|pp=40–41}} In the Buddhist traditions, life aspects affected by the law of karma in past and current births of a being include the form of rebirth, realm of rebirth, social class, character and major circumstances of a lifetime.{{sfnp|Harvey|2013|pp=40–41}}{{sfnp|Spiro|1982|p=430 with footnote 1}}<ref>{{cite book|author=Karl Potter|editor=Ronald Wesley Neufeldt|title=Karma and Rebirth: Post Classical Developments|url=https://books.google.com/books?id=iaRWtgXjplQC|year=1986|publisher=State University of New York Press|isbn=978-0-87395-990-2|page=109|access-date=10 July 2016|archive-date=11 January 2023|archive-url=https://web.archive.org/web/20230111055823/https://books.google.com/books?id=iaRWtgXjplQC|url-status=live}}</ref> According to the theory, it operates like the laws of physics, without external intervention, on every being in all [[Samsara (Buddhism)|six realms]] of existence including human beings and gods.{{sfnp|Harvey|2013|pp=40–41}}{{sfnp|Lopez|2001|pp=239–248}}

A notable aspect of the karma theory in modern Buddhism is merit transfer.<ref name=appletonp129>{{cite book |author=Naomi Appleton |title=Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories |url=https://books.google.com/books?id=AhT7AgAAQBAJ |year=2014 |publisher=Cambridge University Press |isbn=978-1-139-91640-0 |pages=129–131 |access-date=10 July 2016 |archive-date=11 January 2023 |archive-url=https://web.archive.org/web/20230111055838/https://books.google.com/books?id=AhT7AgAAQBAJ |url-status=live }}</ref>{{sfnp|Spiro|1982|pp=124–128}} A person accumulates merit not only through intentions and ethical living, but also is able to gain merit from others by exchanging goods and services, such as through ''dāna'' (charity to monks or nuns).{{sfnp|Harvey|2013|pp=45–46}} The theory also states a person can transfer one's own good karma to living family members and ancestors.{{sfnp|Spiro|1982|pp=124–128}}

This Buddhist idea may have roots in the ''quid-pro-quo'' exchange beliefs of the Hindu Vedic rituals.<ref name="Egge2013">{{cite book|author=James Egge |title=Religious Giving and the Invention of Karma in Theravada Buddhism |url=https://books.google.com/books?id=y1tcAgAAQBAJ |year=2013|publisher=Routledge |isbn=978-1-136-85922-9 |pages=31–34 }}</ref> The "karma merit transfer" concept has been controversial, not accepted in later Jainism and Hinduism traditions, unlike Buddhism where it was adopted in ancient times and remains a common practice.<ref name=appletonp129/> According to Bruce Reichenbach, the "merit transfer" idea was generally absent in early Buddhism and may have emerged with the rise of Mahayana Buddhism; he adds that while major Hindu schools such as Yoga, Advaita Vedanta and others do not believe in merit transfer, some bhakti Hindu traditions later adopted the idea just like Buddhism.<ref>{{cite book|author=Bruce Reichenbach |title=The Law of Karma: A Philosophical Study |url=https://books.google.com/books?id=euWuCwAAQBAJ |year=1990|publisher=Palgrave Macmillan |isbn=978-1-349-11899-1 |pages=152–155 }}</ref>